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in which it took definite and permanent shape.
In Babylonia, as elsewhere, we expect, therefore, to find a mythology which has strictly local characteristics--one which mirrors river and valley scenery, the habits of life of the people, and also the various stages of progress in the civilization from its earliest beginnings. Traces of primitive thought--survivals from remotest antiquity--should also remain in evidence. As a matter of fact Babylonian mythology fulfils our expectations in this regard to the highest degree.
Herodotus said that Egypt was the gift of the Nile: similarly Babylonia may be regarded as the gift of the Tigris and Euphrates-
-those great shifting and flooding rivers which for long ages had been carrying down from the Armenian Highlands vast quantities of mud to thrust back the waters of the Persian Gulf and form a country capable of being utilized for human habitation. The most typical Babylonian deity was Ea, the god of the fertilizing and creative waters.
He was depicted clad in the skin of a fish, as gods in other geographical areas were depicted wearing the skins of animals which were regarded as ancestors, or hostile demons that had to be propitiated. Originally Ea appears to have been a fish--the incarnation of the spirit of, or life principle in, the Euphrates River. His centre of worship was at Eridu, an ancient seaport, where apparently the prehistoric Babylonians (the Sumerians) first began to utilize the dried-up beds of shifting streams to irrigate the soil. One of the several creation myths is reminiscent of those early experiences which produced early local beliefs:
O thou River, who didst create all things, When the great gods dug thee out,
They set prosperity upon thy banks,
Within thee Ea, the king of the Deep, created his dwelling.[10]
The Sumerians observed that the land was brought into existence by means of the obstructing reeds, which caused mud to accumulate. When their minds began to be exercised regarding the origin of life, they conceived that the first human beings were created by a similar process:
Marduk (son of Ea) laid a reed upon the face of the waters, He formed dust and poured it out beside the reed ...
He formed mankind.[11]
Ea acquired in time, as the divine artisan, various attributes which reflected the gradual growth of civilization: he was reputed to have taught the people how to form canals, control the rivers, cultivate the fields, build their houses, and so on.
But although Ea became a beneficent deity, as a result of the growth of civilization, he had also a demoniac form, and had to be propitiated. The worshippers of the fish god retained ancient modes of thought and perpetuated ancient superstitious practices.
The earliest settlers in the Tigro-Euphrates valley were agriculturists, like their congeners, the proto-Egyptians and the Neolithic Europeans. Before they broke away from the parent stock in its area of characterization they had acquired the elements of culture, and adopted habits of thought which were based on the agricultural mode of life. Like other agricultural communities they were worshippers of the "World Mother", the Creatrix, who was the giver of all good things, the "Preserver" and also the "Destroyer"-- the goddess whose moods were reflected by natural phenomena, and whose lovers were the spirits of the seasons.
In the alluvial valley which they rendered fit for habitation the Sumerians came into contact with peoples of different habits of life and different habits of thought. These were the nomadic pastoralists from the northern steppe lands, who had developed in isolation theories regarding the origin of the Universe which reflected their particular experiences and the natural phenomena of their area
of characterization. The most representative people of this class were the "Hatti" of Asia Minor, who were of Alpine or Armenoid stock. In early times the nomads were broken up into small tribal units, like Abraham and his followers, and depended for their food supply on the prowess of the males. Their chief deity was the sky and mountain god, who was the "World Father", the creator, and the wielder of the thunder hammer, who waged war against the demons of storm or drought, and ensured the food supply of his worshippers.
The fusion in Babylonia of the peoples of the god and goddess cults was in progress before the dawn of history, as was the case
in Egypt and also in southern Europe. In consequence independent Pantheons came into existence in the various city States in the Tigro-Euphrates valley. These were mainly a reflection of city politics: the deities of each influential section had to receive recognition. But among the great masses of the people ancient customs associated with agriculture continued in practice, and, as Babylonia depended for its prosperity on its harvests, the force of public opinion tended, it would appear, to perpetuate the religious beliefs of the earliest settlers, despite the efforts made by conquerors to exalt the deities they introduced.
Babylonian religion was of twofold character. It embraced temple worship and private worship. The religion of the temple was the
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religion of the ruling class, and especially of the king, who was the guardian of the people. Domestic religion was conducted in homes, in reed huts, or in public places, and conserved the crudest superstitions surviving from the earliest times. The great "burnings" and the human sacrifices in Babylonia, referred to in the Bible, were, no doubt, connected with agricultural religion of the private order, as was also the ceremony of baking and offering cakes to the Queen of Heaven, condemned by Jeremiah, which obtained in the streets of Jerusalem and other cities. Domestic religion required no temples. There were no temples in Crete: the world was
the "house" of the deity, who had seasonal haunts on hilltops, in groves, in caves, &c. In Egypt Herodotus witnessed festivals and
processions which are not referred to in official inscriptions, although they were evidently practised from the earliest times.
Agricultural religion in Egypt was concentrated in the cult of Osiris and Isis, and influenced all local theologies. In Babylonia these
deities were represented by Tammuz and Ishtar. Ishtar, like Isis, absorbed many other local goddesses.
According to the beliefs of the ancient agriculturists the goddess was eternal and undecaying. She was the Great Mother of the Universe and the source of the food supply. Her son, the corn god, became, as the Egyptians put it, "Husband of his Mother". Each year he was born anew and rapidly attained to manhood; then he was slain by a fierce rival who symbolized the season of pestilence-bringing and parching sun heat, or the rainy season, or wild beasts of prey. Or it might be that he was slain by his son, as Cronos was by Zeus and Dyaus by Indra. The new year slew the old year.
The social customs of the people, which had a religious basis, were formed in accordance with the doings of the deities; they sorrowed or made glad in sympathy with the spirits of nature. Worshippers also suggested by their ceremonies how the deities should act at various seasons, and thus exercised, as they believed, a magical control over them.
In Babylonia the agricultural myth regarding the Mother goddess and the young god had many variations. In one form Tammuz, like Adonis, was loved by two goddesses--the twin phases of nature--the Queen of Heaven and the Queen of Hades. It was decreed that Tammuz should spend part of the year with one goddess and part of the year with the other. Tammuz was also a Patriarch, who reigned for a long period over the land and had human offspring. After death his spirit appeared at certain times and seasons as a planet, star, or constellation. He was the ghost of the elder god, and he was also the younger god who was born each year.
In the Gilgamesh epic we appear to have a form of the patriarch legend--the story of the "culture hero" and teacher who discovered the path which led to the land of ancestral spirits. The heroic Patriarch in Egypt was Apuatu, "the opener of the ways", the earliest form of Osiris; in India he was Yama, the first man, "who searched and found out the path for many".
The King as Patriarch was regarded during life as an incarnation of the culture god: after death he merged in the god. "Sargon of Akkad" posed as an incarnation of the ancient agricultural Patriarch: he professed to be a man of miraculous birth who was loved by the goddess Ishtar, and was supposed